THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 430
Chapter 34: THE ARRIVAL OF THE HEAVENLY BEINGS (2)
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, how can these good men and good women know how many Four Great Kings, up to the Heaven of Akaniṣṭha, as well as countless other beings of great majesty and virtue such as Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, and non-human beings, exist throughout the three-thousand great-thousand world system and the infinite other worlds in the ten directions, and know that they come there to visit, pay homage, read and recite the profound Prajñāpāramitā, have it written down for them, then respectfully make offerings, honor and praise it, circumambulate it clockwise, and rejoice in protecting and remembering it?”
The Buddha said to Śakra:
“Kāśika, if these good men and good women see a wondrous light appearing from the place where the profound Prajñāpāramitā scripture is placed, or hear that an extraordinary fragrance fills that place, or hear heavenly music, they should know that at that time the hosts of devas, nāgas, and others possessing great supernatural powers and outstanding majesty and virtue have come to that place to visit, pay homage, read and recite the profound Prajñāpāramitā written down by those good men and good women, then respectfully make offerings, honor and praise it, place their palms together, circumambulate it clockwise, and rejoice in protecting and remembering it.
Kāśika, these good men and good women cultivate pure conduct, the place where the scripture is kept is beautifully and solemnly adorned, and they wholeheartedly make offerings to the profound Prajñāpāramitā scripture. Therefore, know that at that time the hosts of devas, nāgas, and others possessing great supernatural powers and outstanding majesty and virtue come to that place to visit, pay homage, read and recite the profound Prajñāpāramitā written by those good men and good women, then respectfully make offerings, honor and praise it, place their palms together, circumambulate it clockwise, and rejoice in protecting and remembering it.
Kāśika, whenever such hosts of devas, nāgas, and others possessing great supernatural powers and outstanding majesty and virtue come to that place, all evil spirits and wicked demons there become frightened, scatter, withdraw, and dare not remain nearby. Because of this cause and condition, these good men and good women immediately give rise to vast minds, generate pure superior understanding, their wholesome karma cultivated increases further, and all their activities proceed without obstruction.
Therefore, Kāśika, wherever the profound Prajñāpāramitā scripture is placed, one should remove filthy objects around it, wipe, sweep, and clean the area, sprinkle fragrant water, arrange a jeweled seat, and place the scripture upon it. Burn incense, scatter flowers, hang curtains and canopies, erect jeweled banners and flags, place precious bells among them, arrange rare jewels, necklaces, gold, silver, treasures, music, lamps, and various silks interwoven as decorations for that place. If one is able to make offerings to the profound Prajñāpāramitā in this way, then countless hosts of devas, nāgas, and others possessing great supernatural powers and outstanding majesty and virtue will come to that place to visit, pay homage, read and recite the profound Prajñāpāramitā written by those good men and good women, then respectfully make offerings, honor and praise it, place their palms together, circumambulate it clockwise, and rejoice in protecting and remembering it.
Kāśika, if these good men and good women are able to respectfully make offerings to, honor, and praise the profound Prajñāpāramitā in this way, they will certainly attain such present benefits as bodily and mental ease, physical joy and mental joy, physical lightness and mental lightness, bodily comfort and mental harmony, bodily peace and mental stability. They will constantly recollect the Prajñāpāramitā. At night when they sleep, they will have no evil dreams, but only good dreams: they see the Tathāgata, Arhat, Perfectly Enlightened One, whose entire body is the color of pure gold, possessing the thirty-two marks of a Great Man and the eighty excellent characteristics that perfectly adorn him, emitting great light illuminating everything. The Śrāvakas and Bodhisattvas surround the Tathāgata before and behind. They see themselves among that assembly, hearing the Buddha teach Dharma corresponding to Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; corresponding to emptiness of the internal phenomena up to emptiness of the emptiness of intrinsic nature; the four foundations of mindfulness, broadly explained up to the eighteen exclusive qualities of a Buddha. They also hear analyses of the meanings corresponding to Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; and hear analyses of the meanings corresponding to emptiness of the internal phenomena up to emptiness of the emptiness of intrinsic nature, the four foundations of mindfulness, broadly explained up to the eighteen exclusive qualities of a Buddha.
They also dream of a very tall and magnificent Bodhi tree adorned with precious jewels. A Great Bodhisattva comes to the Bodhi tree, sits cross-legged, subdues hostile Māras, attains the unsurpassed enlightenment, turns the wondrous Dharma wheel, and transforms countless sentient beings. They also see countless hundreds of thousands, millions, and billions of Great Bodhisattvas discussing and examining various meanings of Dharma, namely, creating the accomplishment of such sentient beings in order to adorn and purify Buddha lands, cultivate the Bodhisattva practices, defeat the armies of Māra, completely eliminate obstructive habitual tendencies, and proceed toward attaining unsurpassed enlightenment. They further dream of countless hundreds of thousands, millions, and billions of Buddhas in the ten directions, and also hear those Buddhas say: ‘There is a world called …, where the Tathāgata, Arhat, Perfectly Enlightened One, named …, has such and such hundreds of thousands, hundreds of millions, and billions of Great Bodhisattvas, and such and such hundreds of thousands, hundreds of millions, and billions of Śrāvakas respectfully surrounding him while he teaches Dharma for them.’
Furthermore, they dream of countless hundreds of thousands, hundreds of millions, and billions of Buddhas in the ten directions entering Parinirvāṇa. After each of those Buddhas enters Nirvāṇa, donors make offerings to the Buddha’s relics, using the seven precious materials to construct countless hundreds of thousands, hundreds of millions, and billions of jeweled stupas. At each jeweled stupa they offer countless finest fresh flower garlands, perfumes, powdered incense, garments, necklaces, jeweled banners and canopies, wondrous jewels, music, lamps, and so forth, respectfully making offerings, honoring and praising them throughout countless eons.
Kāśika, those good men and good women who see such auspicious dream signs, whether asleep or awake, always remain physically and mentally joyful. The hosts of devas and spirits help them with their energy, enabling them to know that their bodies have become light and comfortable. Due to this cause and condition, they do not have excessive attachment to food, medicine, clothing, or bedding. Regarding the four offerings, their minds remain calm and content, like a yogin entering sublime meditation. Through the power of that concentration, their bodies and minds become refreshed and nourished. After emerging from meditation, even if they encounter delicious and extraordinary foods, their calm and content mind remains the same. Why is this? Kāśika, these good men and good women are protected with compassionate mindfulness by all Tathāgatas, Arhats, Perfectly Enlightened Ones, the Śrāvakas, Bodhisattvas, devas, nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, and non-human beings of this three-thousand great-thousand world system and the infinite other worlds, who possess great supernatural powers and supreme majesty and virtue. They bring their wondrous power to permeate the bodies and minds of these people, causing them to possess courageous aspiration and strong, healthy bodies.
Kāśika, if these good men and good women wish to obtain such superior present merits and benefits, they should generate a mind corresponding to the wisdom of omniscience, use non-attainment as the means, and wholeheartedly listen to, uphold, recite, diligently study, contemplate properly, write down, explain, and spread everywhere among beings the profound Prajñāpāramitā scripture.
Kāśika, if these good men and good women, although unable to listen to, uphold, recite, diligently study, contemplate properly, and spread the profound Prajñāpāramitā scripture among all sentient beings, merely write it down and beautifully adorn it with precious jewels, offering the finest fresh flower garlands, perfumes, powdered incense, garments, necklaces, jeweled banners and canopies, rare jewels, music, lamps, and so forth, respectfully making offerings, honoring and praising it, they will still attain the superior merits and benefits previously described. Why is this? Kāśika, because those good men and good women are able to create benefit and happiness for countless, boundless sentient beings.
Kāśika, if these good men and good women, with minds corresponding to the wisdom of omniscience and using non-attainment as the means, wholeheartedly listen to, uphold, recite, diligently study, contemplate properly, and spread among all sentient beings the profound Prajñāpāramitā scripture, or write it down and adorn it with various precious jewels, using the finest flower garlands and so forth up to lamps to make offerings, the merit they attain is immeasurable and boundless, surpassing that of sentient beings who throughout their entire lives offer countless finest foods, beverages, clothing, bedding, medicines, and valuable treasures, respectfully making offerings, honoring, and praising all Tathāgatas, Arhats, Perfectly Enlightened Ones and their disciples throughout the worlds of the ten directions. It also surpasses the case where, after the Buddhas and disciples in the ten directions enter Parinirvāṇa, someone, in order to make offerings to their relics, uses precious jewels to construct tall, vast, magnificent, and splendid stupas, then throughout their entire life offers countless heavenly finest flower garlands and so forth up to lamps, respectfully making offerings, honoring, and praising them. Why is this? Kāśika, because all Buddhas and their disciples in the ten directions arise from this profound Prajñāpāramitā.
Chapter 35: RELICS
Kāśika, suppose the Buddha’s relics filled the entire Jambudvīpa were one portion, and writing down this profound Prajñāpāramitā were one portion. Of these two portions, Lord of Heaven, which portion would you choose?”
Śakra, Lord of the Devas, replied:
“World-Honored One, among these two portions, my intention is to choose the profound Prajñāpāramitā. Why? I do not lack faith or acceptance toward the relics of the Buddhas; nor do I lack joy, respect, offerings, honor, or praise toward them. However, the bodies of the Buddhas and their relics all arise from this profound Prajñāpāramitā. They are all cultivated and perfected through the power, majesty, and merits of this profound Prajñāpāramitā, and only then do they receive the respectful offerings, honor, and praise of all the world, devas, humans, Asuras, and others, with countless finest flower garlands up to lamps.
At that time, Śāriputra said to Śakra, Lord of the Devas:
“Kāśika, the profound Prajñāpāramitā is without form, without perception, without opposition, having only one characteristic, called the characteristic of emptiness. The Dharma of no characteristics cannot be grasped. How then can the Lord of Heaven choose it? Why? Kāśika, because the profound Prajñāpāramitā is not taken, not abandoned, not increased, not decreased, not gathered, not dispersed, not growing, not diminishing, not defiled, not purified, not connected with the Buddha’s Dharma, not connected with the Pratyekabuddha’s Dharma, not connected with the Arhat’s Dharma, not connected with the Dharma of learners, not abandoning the Dharma of ordinary beings, not connected with the unconditioned realm, not abandoning the conditioned realm, not connected with emptiness of the internal phenomena up to emptiness of the emptiness of intrinsic nature, not connected with the four foundations of mindfulness broadly explained up to the wisdom of all aspects, and not abandoning the contaminated phenomena.”
Śakra, Lord of the Devas, replied to Venerable Śāriputra:
“Indeed, indeed, exactly as the Venerable One has said! Great Elder, if one truly knows that the profound Prajñāpāramitā is not taken, not abandoned, and so forth, up to not connected with the wisdom of all aspects and not abandoning the contaminated phenomena, then that is the correct choosing of the profound Prajñāpāramitā and also the true practice of the profound Prajñāpāramitā. However, this Prajñāpāramitā does not follow dualistic activity and has no dual characteristics. Likewise, Meditative Absorption, up to Diligence, Patience, Pure Conduct, and Giving Pāramitā also do not follow dualistic activity and have no dual characteristics.
The Buddha praised Śakra, Lord of the Devas:
“Excellent, excellent! Just as the Lord of Heaven has said, the profound Prajñāpāramitā up to Giving Pāramitā do not follow dualistic activity. Why? Kāśika, because the six Pāramitās likewise have no dual characteristics.
Kāśika, those who wish to make the profound Prajñāpāramitā up to Giving Pāramitā possess two characteristics are in fact wishing to make the Dharma realm, suchness, Dharma nature, ultimate reality, and the inconceivable realm also possess two characteristics. Why? Kāśika, because the profound Prajñāpāramitā up to Giving Pāramitā and the Dharma realm up to the inconceivable realm are non-dual and without a place of duality.”
Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, the profound Prajñāpāramitā should be sincerely prostrated to, circumambulated clockwise, respectfully offered to, honored, and praised by the world of devas, humans, Asuras, and others. Why? Because all Great Bodhisattvas rely upon the Prajñāpāramitā, diligently cultivate it, and attain unsurpassed enlightenment.
World-Honored One, just as when I sit upon the throne of Śakra, in the Hall of Good Dharma in the Heaven of the Thirty-Three, teaching the true Dharma to the heavenly assemblies, countless heavenly sons come there, respectfully making offerings, honoring and praising, circumambulating clockwise, placing their palms together, bowing in homage, and departing. Even if I am not present on that Dharma seat, the heavenly sons still come to that place. Although they do not see me, they continue to respectfully make offerings as though I were there. They all say: ‘This is the seat where Śakra, Lord of the Devas, teaches Dharma to the devas. We should regard it as though the Lord of Heaven is present here and come to make offerings, circumambulate clockwise, and depart.’
World-Honored One, likewise, regarding the Prajñāpāramitā, if there is a place where it is written, upheld, recited, and spread among sentient beings, one should know that this place always has countless and innumerable hosts of devas, nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, and non-human beings from this world and infinite other worlds in the ten directions gathering there. Even if there is no one teaching the Dharma, because of reverence for the Dharma, they remain at that place, respectfully making offerings, honoring and praising, paying homage, and departing. Why? Because all Tathāgatas, Arhats, Perfectly Enlightened Ones, all Great Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all sentient beings obtain whatever supports their happiness by relying upon the Prajñāpāramitā. The Buddha’s relics also receive offerings because of the merits cultivated and accumulated through the Prajñāpāramitā.
World-Honored One, the profound Prajñāpāramitā, together with the practices of Great Bodhisattvas and the attainment of the wisdom of all aspects, serves as the cause, condition, and support because it can bring them forth. Therefore, I say: ‘Suppose the Buddha’s relics filled the entire Jambudvīpa were one portion, and writing down this profound Prajñāpāramitā were one portion. Among these two portions, my intention is to choose the profound Prajñāpāramitā.’
World-Honored One, when I uphold and recite this profound Prajñāpāramitā, or when I recollect it, my mind accords with Dharma and therefore completely does not perceive any signs of fear. Why? World-Honored One, because the profound Prajñāpāramitā has no form, no appearance, no words, and no explanation. Because Prajñāpāramitā has no form, no appearance, no words, and no explanation, Meditative Absorption, Diligence, Patience, Pure Conduct, Giving Pāramitā, broadly explained up to the wisdom of all aspects, also have no form, no appearance, no words, and no explanation.
World-Honored One, if one considers this Prajñāpāramitā to possess characteristics, words, and explanations rather than being without characteristics, words, and explanations, then it cannot be said that the Tathāgata, Arhat, Perfectly Enlightened One, who has fully penetrated all phenomena as without form, without appearance, without words, and without explanation, has attained unsurpassed enlightenment, because he teaches all phenomena without characteristics, without words, and without explanations to his disciples.
World-Honored One, because this Prajñāpāramitā is without characteristics, appearances, words, and explanations, and not because it has characteristics, appearances, words, and explanations, therefore the Tathāgata, Arhat, Perfectly Enlightened One has penetrated all phenomena as without characteristics, without appearances, without words, and without explanations, attained unsurpassed enlightenment, and teaches all phenomena without characteristics, without appearances, without words, and without explanations to his disciples. World-Honored One, therefore the Prajñāpāramitā is able to receive the offerings of devas, humans, Asuras, and others, who use countless kinds of the finest flower garlands up to lamps, respectfully making offerings, honoring, and praising it.”
O World-Honored One, if there are people who, with sincere minds, listen to, receive and uphold, read and recite, diligently cultivate and study, contemplate in accordance with reason, spread among all sentient beings, or transcribe this profound Prajñāpāramitā and adorn it with precious objects, respectfully make offerings, honor, and praise it, then these people will certainly not again fall into places such as the hell realms, the animal realm, the realm of hungry ghosts, or low and inferior borderlands; they will not fall into the ranks of Śrāvakas or Pratyekabuddhas. They will certainly proceed directly toward the supreme state of Enlightenment, constantly see all Buddhas, constantly hear the true Dharma, never separate from virtuous companions, purify Buddha-fields, bring about the accomplishment of sentient beings, and go from one Buddha-field to another, respectfully making offerings to, honoring, and praising the World-Honored Buddhas and the assemblies of Great Bodhisattvas.
O World-Honored One, suppose the Buddha’s relics filling this trichiliocosm were one portion, and transcribing this profound Prajñāpāramitā were another portion. Between these two portions, in my view, one should choose the profound Prajñāpāramitā. Why? O Blessed One, because all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones, and the Buddha relics throughout the trichiliocosm are born from Prajñāpāramitā. Furthermore, the Buddha relics throughout the trichiliocosm have been perfumed and cultivated by the power and virtues of Prajñāpāramitā, and therefore are respectfully offered to, honored, and praised by assemblies of gods, humans, asuras, and others. Because of this cause and condition, virtuous men and virtuous women who respectfully make offerings to, honor, and praise the Buddha relics will certainly not fall into the three evil destinies; they will constantly be born among gods and humans, enjoy wealth and happiness, and according to their aspirations, rely upon the teachings of the three vehicles and proceed toward Nirvāṇa.
O World-Honored One, whether one sees the Tathāgata, Arhat, Fully and Perfectly Enlightened One, or sees the place where the profound Prajñāpāramitā has been transcribed, the merit of both is equal and without difference. Why? Because the profound Prajñāpāramitā and the Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones are equal, non-dual, and without a second abode.
O World-Honored One, if a Tathāgata, Arhat, Fully and Perfectly Enlightened One guides beings through the teachings of the three vehicles and explains the true Dharma for sentient beings—namely, from the sūtras up to the discussions of doctrine—then if virtuous men and virtuous women receive, uphold, recite, and explain this Prajñāpāramitā to everyone, these two merits are equal and without difference. Why? Because the Tathāgata, Arhat, Fully and Perfectly Enlightened One, whether guiding through the teachings of the three vehicles or teaching the twelve divisions of the Dharma, arises based upon Prajñāpāramitā.
O World-Honored One, just as all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones throughout the ten directions, in realms as numerous as the sands of the Ganges, guide beings through the teachings of the three vehicles and explain the true Dharma for sentient beings—from the sūtras up to doctrinal discussions—or just as virtuous men and virtuous women receive, recite, and explain Prajñāpāramitā to all people, these two merits are equal and without difference. Why? Because all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones throughout the ten directions, in realms as numerous as the sands of the Ganges, whether guiding through the teachings of the three vehicles or explaining the twelve divisions of the Dharma, all arise dependent upon Prajñāpāramitā.
O World-Honored One, just as virtuous men and virtuous women use countless excellent garlands and even lamps of light to respectfully make offerings to, honor, and praise all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones in worlds throughout the ten directions as numerous as the sands of the Ganges; or if there are virtuous men and virtuous women who transcribe Prajñāpāramitā and likewise use countless supreme offerings to respectfully make offerings to, honor, and praise it, these two merits are equal and without difference. Why? Because those Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones all arise dependent upon Prajñāpāramitā.
O World-Honored One, if virtuous men and virtuous women sincerely listen to, receive and uphold, read and recite, contemplate in accordance with reason, and spread Prajñāpāramitā among all sentient beings, then in future lives these people will not fall into the hell realms, the animal realm, or the realm of hungry ghosts, nor will they fall into the ranks of Śrāvakas or Pratyekabuddhas. Why? Because these virtuous men and virtuous women will certainly abide at the stage of non-retrogression and be far removed from all disasters, epidemics, and suffering.
O World-Honored One, if virtuous men and virtuous women sincerely listen to, receive and uphold, read and recite, diligently cultivate and study, contemplate in accordance with reason, transcribe, explain, spread Prajñāpāramitā everywhere, and respectfully make offerings with countless supreme objects of offering, honoring and praising it, then these people will certainly put an end to all fears. It is like a person who owes a debt and fears the creditor, then approaches and serves the king, relying on the king’s power to escape fear.
O World-Honored One, the king is an analogy for Prajñāpāramitā; the indebted person is an analogy for virtuous men and virtuous women who rely upon Prajñāpāramitā and become free from all fears.
O World-Honored One, it is like a person who relies upon a king, and because the king protects and supports them, they receive respect, offerings, honor, and praise from people in the world. The Buddha relics are likewise so: because they have been perfumed and cultivated by Prajñāpāramitā, they receive respectful offerings, honor, and praise from assemblies of gods, humans, asuras, and others.
O World-Honored One, the king is an analogy for Prajñāpāramitā; the Buddha relics are an analogy for one who relies upon the king.
O World-Honored One, the Buddhas’ wisdom of all aspects that has been attained is also accomplished by relying upon Prajñāpāramitā. Therefore I say: “Suppose the Buddha relics filling this trichiliocosm were one portion, and transcribing this profound Prajñāpāramitā were another portion. Between these two portions, in my view, one should choose the profound Prajñāpāramitā.” Why? O World-Honored One, because the Buddha relics are more indestructible than vajra, possess many colors, the thirty-two marks of a Great Being, the eighty excellent qualities adorning the body, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great Loving-Kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, and even the Tathāgata’s wisdom of all aspects—all are accomplished from Prajñāpāramitā.
O World-Honored One, through the wondrous power and spiritual might of Prajñāpāramitā, the five other pāramitās, such as Generosity, are also called pāramitās. Why? O World-Honored One, without Prajñāpāramitā, Generosity and the others cannot reach ultimate perfection.
O World-Honored One, if in this trichiliocosm or in other worlds there are cities, towns, villages, and settlements where there are those who receive, recite, transcribe, explain, respectfully make offerings to, honor, and praise this Prajñāpāramitā, then the sentient beings there will not be harmed by humans or non-humans, except for karmic evils they have created that must inevitably be experienced. These sentient beings will gradually cultivate the right practices of the three vehicles, and according to their aspirations and practices, they will quickly attain the Nirvāṇa of the three vehicles.
O World-Honored One, such Prajñāpāramitā has brought great benefit throughout this trichiliocosm.
O World-Honored One, such Prajñāpāramitā possesses great spiritual power. Wherever it exists, there is a Buddha, performing Buddha activities, namely bringing benefit and happiness to all sentient beings.
O World-Honored One, it is like the priceless Great Jewel of a divine gem, possessing supreme and wondrous majesty. Wherever this divine gem exists, neither humans nor non-humans can cause harm:
Suppose there is a man or woman seized by a demon, suffering in body and mind. If someone displays this divine gem, through the power of the gem the demon immediately departs.
If there are people suffering from fever, wind disorders, phlegm obstruction, or illnesses caused by the combination of wind and phlegm, if this divine gem is tied to their body, all such illnesses will be completely cured.
This gem can illuminate darkness; when it is hot, it can make things cool; when it is cold, it can make things warm. Wherever this divine gem exists, the climate becomes balanced, neither cold nor hot.
Wherever this divine gem exists, poisonous snakes, scorpions, and the like dare not remain there.
If a man or woman has been poisoned, suffering pain and unconsciousness, and someone carrying this gem comes and calls that person, through the power of the gem the poison immediately disappears.
If sentient beings’ bodies are afflicted with various illnesses such as leprosy, severe sores, swelling, blindness, eye diseases, ear diseases, nose diseases, tongue diseases, throat diseases, whole-body illnesses, joint illnesses, and so forth, if they wear this divine gem, all illnesses will be cured.
If in ponds, lakes, springs, wells, and so forth, the water is muddy, impure, or about to dry up, placing the gem into it will cause the water to become full, fragrant, clean, clear, and endowed with eight excellent qualities.
If threads of various colors—blue, yellow, red, white, pink, purple, green, and others—are woven together and this gem is wrapped inside and placed into water, then according to the color of the cloth, the water will have corresponding colors.
This priceless Great Jewel of a divine gem possesses immeasurable majesty and virtue beyond complete praise. If this divine gem is placed in a chest or container, it causes the objects within to acquire complete and immeasurable virtues. Even if the chest or container is empty because the gem had previously been placed there, those objects are still cherished and respected by many people.
At that time, the Venerable Ānanda asked Śakra, Lord of the Gods:
“Does this divine gem exist only in heaven, or does it also exist in the human realm?”
Śakra, Lord of the Gods, replied:
“This gem exists both in the human realm and in heaven. If it is in the human realm, its form is small but heavy; if it is in heaven, its form is large but light. The gem in the human realm does not possess complete marks, while the one in heaven possesses complete marks. The heavenly divine gem has immeasurably greater and more excellent majesty than the one in the human realm.”
Śakra, Lord of the Gods, said to the Buddha:
“O World-Honored One, this profound Prajñāpāramitā is likewise the foundation of virtues and can eliminate immeasurable evil and unwholesome phenomena. Through Prajñāpāramitā, the bodily and mental sufferings of sentient beings are all eliminated, and humans, non-humans, and others cannot harm them.
O World-Honored One, the previously mentioned priceless Great Jewel of a divine gem is not only an analogy for profound Prajñāpāramitā, but also an analogy for the Tathāgata’s wisdom of all aspects, for the Dhyāna pāramitā up to the Generosity pāramitā. It is also an analogy for emptiness within up to emptiness of the non-existence of intrinsic nature. It is also an analogy for the four Foundations of Mindfulness, broadly extending up to the eighteen unique qualities of a Buddha. It is also an analogy for the Dharma realm, the nature of Dharma, the abiding of Dharma, the certainty of Dharma, suchness, ultimate reality, and the inconceivable realm. Why? O World-Honored One, these virtues are all revealed through the wondrous power of the great spiritual might of Prajñāpāramitā. These virtues are profound, vast, immeasurable, and boundless. The Buddha relics are produced through the perfuming and cultivation of these virtues; therefore, after the Buddha entered Nirvāṇa, they can receive respectful offerings, honor, and praise from assemblies of gods, humans, asuras, and others throughout all worlds.
O World-Honored One, the Buddha relics are supremely pure, supreme, and complete in Prajñāpāramitā up to Generosity pāramitā; emptiness within up to emptiness of the non-existence of intrinsic nature; the four Foundations of Mindfulness broadly extending to the eighteen unique qualities of a Buddha; wisdom of all, wisdom of the path-aspects, wisdom of all aspects, great Loving-Kindness, great Compassion, great Joy, great Equanimity; the Dharma of never forgetting, the nature of always relinquishing; the permanent severing of continuous habitual afflictions; and countless other boundless Buddha qualities. These are precisely the supports upon which the relics depend, and therefore after the Buddha’s Nirvāṇa they can receive respectful offerings, honor, and praise from assemblies of gods, humans, asuras, and others throughout all worlds.
O World-Honored One, the Buddha relics are jewels possessing virtues that are supremely pure, supreme, and complete. Relying upon the pāramitās as their foundation, they can receive respectful offerings, honor, and praise from assemblies of gods, humans, asuras, and others throughout all worlds.
O World-Honored One, the Buddha relics are supremely pure, supreme, and complete, without defilement, without purity, without arising, without ceasing, without entering, without leaving, without increase, without decrease, without coming, without going, without movement, without stopping, neither here nor there. Relying upon the pāramitās as their foundation, after the Buddha’s Nirvāṇa they can receive respectful offerings, honor, and praise from assemblies of gods, humans, asuras, and others throughout all worlds.
O World-Honored One, the Buddha relics are the true nature of all phenomena, supremely pure, supreme, and complete. Relying upon the pāramitās as their foundation, after the Buddha’s Nirvāṇa they can receive respectful offerings, honor, and praise from assemblies of gods, humans, asuras, and others throughout all worlds.
O World-Honored One, setting aside the matter of Buddha relics filling this trichiliocosm, suppose the Buddha relics filling the realms of the ten directions, each realm containing quantities equal to the sands of the Ganges, were one portion, and transcribing this profound Prajñāpāramitā were another portion. Between these two portions, in my view, one should choose Prajñāpāramitā. Why? O World-Honored One, because the relics of all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones arise from profound Prajñāpāramitā, are perfumed and cultivated by profound Prajñāpāramitā, and rely upon profound Prajñāpāramitā as their foundation; therefore they can receive respectful offerings, honor, and praise from all assemblies of gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans.
O World-Honored One, if virtuous men and virtuous women respectfully make offerings to, honor, and praise the Buddha relics, whether in the heavenly realms or the human realm they will enjoy inexhaustible wealth and happiness. In the human realm, these are the great clans of kṣatriyas, the great clans of brāhmaṇas, the great clans of householders, and the great clans of lay followers. In heaven, these are the gods of the Four Great Kings up to the Heaven of Free Enjoyment of Others’ Creations. Through these supreme roots of virtue, when they reach their final body, all suffering will be completely ended.
O World-Honored One, if virtuous men and virtuous women sincerely listen to, receive and uphold, read and recite, transcribe, explain, and contemplate in accordance with reason, then through this Prajñāpāramitā will quickly become perfected. Because this Prajñāpāramitā becomes perfected, it causes Dhyāna up to Generosity pāramitā, the four Foundations of Mindfulness, broadly extending to the eighteen unique qualities of a Buddha, also to become perfected. Therefore, they can surpass the stages of Śrāvakas and Pratyekabuddhas, enter the correct nature of separation from birth as Bodhisattvas, attain supreme supernatural powers, and through these powers travel throughout Buddha-fields, going from one Buddha-field to another, respectfully making offerings to the World-Honored Buddhas, bringing accomplishment to sentient beings, purifying Buddha-fields, and generating supreme thoughts of receiving various bodies in order to benefit sentient beings. They may become Wheel-Turning Kings, lesser kings, kṣatriyas, brāhmaṇas, Vaiśravaṇas, Śakra, Brahmā kings, or other beings who bring benefit and happiness to countless sentient beings.
Therefore, O World-Honored One, it is not that I do not believe in, accept, delight in, respectfully make offerings to, honor, or praise the relics of the Buddhas; however, regarding profound Prajñāpāramitā, the respectful offerings, honor, praise, and merit obtained are greater than in that case. For this reason, in my view, one should choose the profound Prajñāpāramitā.
O World-Honored One, if virtuous men and virtuous women respectfully make offerings to, honor, and praise Prajñāpāramitā, this increases all Buddha qualities and also encompasses all worldly and transcendent freedom, wealth, and happiness. In this way, they have already respectfully made offerings to, honored, and praised the Buddha relics.
O World-Honored One, if there are people who wish to constantly see the form body and Dharma body of all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones, throughout the immeasurable, countless, boundless worlds of the ten directions, they should sincerely listen to, receive and uphold, read and recite, diligently cultivate and study, contemplate in accordance with reason, transcribe, explain, and spread the profound Prajñāpāramitā everywhere. Because they see the two kinds of bodies of all Tathāgatas, Arhats, Fully and Perfectly Enlightened Ones throughout the immeasurable, countless, boundless worlds of the ten directions, they gradually cultivate Prajñāpāramitā and cause it to quickly reach perfection. At that time, they should cultivate the contemplation of the Buddha through mindfulness of the Dharma nature.
Venerable World-Honored One, the nature of phenomena has two aspects: one is conditioned, and the other is unconditioned. Among these, what is called the conditioned nature of phenomena? It means the wisdom of the emptiness of inner phenomena, up to the wisdom of the emptiness of the self-nature of emptiness; the wisdom of the four foundations of mindfulness, up to the wisdom of the eightfold noble path; the wisdom of the three liberation doors; the ten powers of the Buddha, up to the wisdom of the eighteen unique qualities of the Buddha; the wisdom of wholesome and unwholesome phenomena, determinable and indeterminable phenomena, contaminated and uncontaminated phenomena, conditioned and unconditioned phenomena, worldly and transcendent phenomena, defiled and purified phenomena… All such countless modes of wisdom are called the conditioned nature of phenomena.
And what is called the unconditioned nature of phenomena?
It means that all phenomena are unborn, undying, non-abiding, not different, undefiled, not purified, neither increasing nor decreasing, without characteristics, unconditioned; this is the self-nature of all phenomena. What is called the self-nature of all phenomena? It means that the self-nature of all phenomena is emptiness. This is called the unconditioned nature of phenomena.
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, exactly as the Lord of the Devas has said!
Kāśika, all Buddhas of the past, present, and future have relied upon Prajñāpāramitā and have attained, will attain, and are now attaining the unsurpassed perfect enlightenment. The Śrāvaka disciples of all Buddhas of the past, future, and present have relied upon Prajñāpāramitā and have attained, will attain, and are now attaining the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat. The Pratyekabuddhas of the past, future, and present have relied upon Prajñāpāramitā and have attained, are attaining, and now attain the fruit of Pratyekabuddhahood. Why is this so? Kāśika, because this Prajñāpāramitā has thus extensively explained the practices corresponding to the three vehicles within the secret treasury of teachings, yet here they have been spoken of by taking non-attainment as the method, taking emptiness and signlessness as the method; taking non-arising and non-ceasing as the method; taking non-defilement and non-purification as the method; using non-creation and non-action as the method; using neither entering nor exiting as the method; using neither increase nor decrease as the method; using neither grasping nor abandoning as the method.
All such explanations are based only on conventional truth, not ultimate truth. Why? Because this Prajñāpāramitā is neither this shore, nor the other shore, neither land, nor midstream, neither high nor low, neither equal nor unequal, neither with characteristics nor without characteristics, neither worldly nor transcendent, neither contaminated nor uncontaminated, neither conditioned nor unconditioned, neither wholesome nor not wholesome, neither determinable nor indeterminable, neither past, nor future, nor present.
Kāśika, this Prajñāpāramitā is not attached to the Buddha’s teachings, the teachings of great bodhisattvas, the teachings of pratyekabuddhas, or the teachings of śrāvakas, nor does it abandon the teachings of ordinary beings.”
Śakra, Lord of the Devas, said to the Buddha:
“Venerable World-Honored One, this Prajñāpāramitā is the great perfection, the unsurpassed perfection, the incomparable perfection. When the great bodhisattvas practice this Prajñāpāramitā, although they recognize the distinctions within the objects of the mental activities of all sentient beings, they do not apprehend a self, do not apprehend sentient beings, and so on up to not apprehending knowing and seeing; they do not apprehend form up to consciousness; they do not apprehend the eye up to mind; they do not apprehend forms up to phenomena; they do not apprehend eye-consciousness up to mind-consciousness; they do not apprehend eye-contact up to mind-contact; they do not apprehend the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact.
They do not apprehend the perfection of generosity up to the perfection of wisdom; they do not apprehend the emptiness of inner phenomena up to the emptiness of the self-nature of emptiness; they do not apprehend the four foundations of mindfulness, broadly extending up to the eighteen unique qualities of the Buddha; they do not apprehend enlightenment, they do not apprehend Nirvāṇa, and they do not apprehend the Buddhas or the teachings of the Buddhas. Why? Venerable World-Honored One, because this Prajñāpāramitā does not arise by relying on anything that can be attained with regard to all phenomena. Why? Because profound Prajñāpāramitā has no self-nature, possesses nothing, and cannot be grasped. The subject who attains, the object attained, and the two bases upon which they depend are all empty in nature and characteristics, and cannot be grasped.”
The Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, exactly as the Lord of the Devas has said! Kāśika, the great bodhisattvas who practice and study profound Prajñāpāramitā day and night do not even apprehend the state of Bodhi, much less do they apprehend the bodhisattva teachings.”
Śakra, Lord of the Devas, said to the Buddha:
“Venerable World-Honored One, do the great bodhisattvas practice only Prajñāpāramitā, or do they also practice the other five perfections?”
The Buddha taught:
“Kāśika, the great bodhisattvas, taking non-attainment as the method, fully practice the six perfections. That is, when the great bodhisattvas practice the perfection of generosity, they do not apprehend the perfection of generosity, nor do they apprehend the giver or the receiver. When they practice the perfection of morality, they do not apprehend the perfection of morality, nor do they apprehend the one who maintains precepts or violates precepts… Up to when they practice the perfection of wisdom, they do not apprehend the perfection of wisdom, nor do they apprehend one who possesses wondrous wisdom or one who possesses evil wisdom through grasping.
Kāśika, the great bodhisattvas regard profound Prajñāpāramitā as supreme and as the guide; therefore, by practicing all the perfections, they quickly bring them to completion. That is, when this great bodhisattva practices generosity, regarding profound Prajñāpāramitā as supreme and as the guide, they cultivate the perfection of generosity without attachment and thus quickly bring it to completion. Up to when they practice wisdom, regarding profound Prajñāpāramitā as supreme and as the guide, they cultivate the perfection of wisdom without attachment and thus quickly bring it to completion.
Kāśika, this great bodhisattva, by taking non-attainment as the method and practicing Prajñāpāramitā with regard to all phenomena, does not cling, thereby allowing the practice to quickly become complete. That is, with regard to form, they take non-attainment as the method, up to the wisdom of all aspects, they take non-attainment as the method.
Kāśika, just as in Jambudvīpa there are many kinds of trees with branches, twigs, stems, flowers, leaves, fruits, and seeds; although they have many different shapes and colors, their shade is the same. Likewise, the five preceding perfections, although different, are gathered by Prajñāpāramitā and dedicated toward the wisdom of all aspects; by taking non-attainment as the method, their distinctions of characteristics cannot be grasped.”
Śakra, Lord of the Devas, said to the Buddha:
“Venerable World-Honored One, this Prajñāpāramitā has thus accomplished vast and supreme merits, accomplished all supreme merits, accomplished perfect supreme merits, accomplished immeasurable supreme merits, accomplished innumerable supreme merits, accomplished boundless supreme merits, accomplished incomparable supreme merits.
Venerable World-Honored One, if good men and good women copy this profound Prajñāpāramitā, adorn it with precious materials, offer the finest immeasurable offerings, respectfully make offerings, honor it, praise it, and contemplate it properly according to this scripture; and if other good men and good women copy this profound Prajñāpāramitā, give it to others so they may uphold it and cause it to spread everywhere, between these two accumulations of merit, which accumulation is greater?”
The Buddha said:
“Kāśika, I ask the Lord of the Devas; answer as you wish. If good men and good women request Buddha relics from others, place them in precious boxes, set them in the highest place, and offer countless excellent garlands, up to lamps and lights, respectfully making offerings, honoring and praising them; and if good men and good women obtain Buddha relics from others, divide them among others—even only the size of a mustard seed—causing those people to respectfully receive and honor them, and again offer the finest garlands up to lamps and lights, respectfully making offerings, honoring and praising them. What do you think, Lord of the Devas? Of these two accumulations of merit, which is greater?”
Śakra, Lord of the Devas, replied:
“Venerable World-Honored One, according to my understanding and according to what the Buddha has taught, among these two accumulations of merit, the latter is greater. Why? Because the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, observing sentient beings, see that it is precisely through respectfully making offerings to Buddha relics that they are guided and transformed. Therefore, when about to enter Nirvāṇa, they use the wondrous power of the Vajra-like Samādhi to shatter their vajra bodies into pieces the size of mustard seeds; they then use the vast and profound compassionate mind’s miraculous power to bless these Buddha relics. Therefore, after the Thus-Gone One has entered Nirvāṇa, whoever obtains even one relic as small as a mustard seed and respectfully makes offerings to it will attain immeasurable merit in the realms of gods and humans, enjoying great wealth and happiness, and ultimately bringing all suffering to an end. Therefore, giving to others produces extremely supreme merit.”
The Buddha praised Śakra, Lord of the Devas:
“Excellent, excellent! Just as the Lord of the Devas has said! Kāśika, it is the same with Prajñāpāramitā. If one personally upholds it and widely distributes it to all people, among these two accumulations of merit, the latter is greater. Why? Because one who gives the Dharma to others can enable immeasurable and boundless sentient beings to attain the happiness of Dharma.
Kāśika, if someone takes the profound meaning of Prajñāpāramitā and explains, analyzes, and clarifies it truthfully for others, causing them to gain correct understanding, then the resulting accumulation of merit will exceed by hundreds of thousands of times even the merit of giving Dharma to others.
Kāśika, one should honor this Dharma teacher as one honors the Buddha, or as someone similar to the Buddha, respecting them as a great wise spiritual companion. Why? Kāśika, know that Prajñāpāramitā itself is the Buddhas, and the Buddhas themselves are Prajñāpāramitā. Know that Prajñāpāramitā is not different from the Buddhas, and the Buddhas are not different from Prajñāpāramitā. Why? Because all Buddhas of the three times rely upon Prajñāpāramitā, diligently practice and study it, and attain unsurpassed perfect enlightenment.
Those who practice the holy life with the lineage of śrāvakas and pratyekabuddhas also rely upon Prajñāpāramitā, diligently practice and study it, and attain the fruits of śrāvakas and pratyekabuddhas. Sentient beings with the lineage of bodhisattvas also rely upon Prajñāpāramitā, diligently practice and study it, transcend the fruits of śrāvakas and pratyekabuddhas, enter the bodhisattvas’ right nature of freedom from birth, gradually cultivate the bodhisattva practices, and become established in the stage of non-retrogression of bodhisattvas.
Therefore, Kāśika, if good men and good women wish to immediately respectfully make offerings, honor, and praise the Buddhas and World-Honored Ones in their very presence, they should copy this profound Prajñāpāramitā and respectfully make offerings, honor, and praise it.
Kāśika, when the Tathāgata examined this meaning at the time of attaining Buddhahood, the Tathāgata thought: ‘Upon what should I rely and abide? Who can receive my respectful offerings?’ When I thought in this way, I did not see any gods, Māras, Brahmās, humans, non-humans, or others in the world who were equal to the Tathāgata, much less superior. And I thought: ‘I relied upon this Dharma and therefore attained unsurpassed perfect enlightenment. This Dharma is profound, wondrous, and peaceful. I should return to relying upon this Dharma as my refuge, abiding in it and respectfully making offerings to it.’ That is Prajñāpāramitā.
Kāśika, even after I became a Buddha, I still relied upon Prajñāpāramitā to respectfully make offerings, how much more should good men and good women who seek unsurpassed perfect enlightenment rely upon profound Prajñāpāramitā to diligently practice and study it, respectfully make offerings, honor, and praise it? Why? Kāśika, because profound Prajñāpāramitā can give rise to great bodhisattvas. From these great bodhisattvas arise the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones. Relying upon these Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, the śrāvakas and pratyekabuddhas come forth.
Therefore, Kāśika, whether it is the bodhisattva vehicle, the pratyekabuddha vehicle, or the śrāvaka vehicle, all good men and good women should diligently practice and study Prajñāpāramitā and offer the finest countless garlands up to lamps and lights, respectfully making offerings, honoring, and praising it.”